Shloka 12

Cāturhotra as Inner Sacrifice (Yoga-Yajña) and Nārāyaṇa Recitation

Devanagari script

मनसा गम्यते यच्च यच्च वाचा निगद्यते | श्रोत्रेण श्रूयते यच्च चक्षुषा यच्च दृश्यते

Transliteration

manasā gamyate yac ca yac ca vācā nigadyate | śrotreṇa śrūyate yac ca cakṣuṣā yac ca dṛśyate

Translation

婆罗门言：凡心所缘者，凡口所言者，凡耳所闻者，凡目所见者——皆为人之经验所游行之境，亦为评断与行持之所依。

Word by Word

• मनसा: by the mind
• मनसा: Karana
• Type: Noun
• Root: मनस्
• Form: Neuter, Instrumental, Singular

• गम्यते: is reached/known
• गम्यते: Karma
• Type: Verb
• Root: गम्
• Form: Present, Third, Singular, Passive

• यत्: that which
• यत्: Karma
• Type: Pronoun
• Root: यद्
• Form: Neuter, Nominative/Accusative, Singular

• च: and
• Type: Indeclinable
• Root: च

• यत्: that which
• यत्: Karma
• Type: Pronoun
• Root: यद्
• Form: Neuter, Nominative/Accusative, Singular

• च: and
• Type: Indeclinable
• Root: च

• वाचा: by speech
• वाचा: Karana
• Type: Noun
• Root: वाच्
• Form: Feminine, Instrumental, Singular

• निगद्यते: is uttered/said
• निगद्यते: Karma
• Type: Verb
• Root: नि-गद्
• Form: Present, Third, Singular, Passive

• श्रोत्रेण: by the ear
• श्रोत्रेण: Karana
• Type: Noun
• Root: श्रोत्र
• Form: Neuter, Instrumental, Singular

• श्रूयते: is heard
• श्रूयते: Karma
• Type: Verb
• Root: श्रु
• Form: Present, Third, Singular, Passive

• यत्: that which
• यत्: Karma
• Type: Pronoun
• Root: यद्
• Form: Neuter, Nominative/Accusative, Singular

• च: and
• Type: Indeclinable
• Root: च

• चक्षुषा: by the eye
• चक्षुषा: Karana
• Type: Noun
• Root: चक्षुस्
• Form: Neuter, Instrumental, Singular

• यत्: that which
• यत्: Karma
• Type: Pronoun
• Root: यद्
• Form: Neuter, Nominative/Accusative, Singular

• च: and
• Type: Indeclinable
• Root: च

• दृश्यते: is seen
• दृश्यते: Karma
• Type: Verb
• Root: दृश्
• Form: Present, Third, Singular, Passive

Speaker

ब्राह्मण उवाच

Characters & Entities

• ब्राह्मण (Brāhmaṇa speaker)
• मनस् (mind)
• वाक् (speech)
• श्रोत्र (ear/hearing)
• चक्षुस् (eye/sight)

Educational Q&A

What is the core teaching?

It enumerates the main channels of human knowing—mind, speech, hearing, and sight—implying that ethical discernment depends on how these faculties are governed and how their contents are interpreted.

What is happening in the narrative?

A Brāhmaṇa speaker is explaining, in a reflective or instructive context, the scope of what humans cognize and communicate—setting up a discussion about perception, judgment, and the moral consequences of mental and sensory engagement.